Banal Cosmopolitanism? Values and Cultural Repertoires of Youth in Adriatic Croatia

The field of cultural consumption features an abundant body of research addressing the relationship between the local and global. While this research concentrates on issues of cultural repertoires and socio-economic context, the investigation of values continues to be been under-researched. An extended interpretation of the concept of banal cosmopolitanism is proposed as an attempt to describe the relationship between cultural consumption and values. Based on quantitative research (N = 2650) of high-school students in major cities of Adriatic Croatia, using cluster analysis, three value types were identified: modern, transitional and traditional. Our research shows that the modern type is mainly correlated with highbrow cultural practices and stronger preference towards foreign cultural artefacts, whereas traditional type is more prone to be involved in the local culture that uses national language. The article concludes that there is a positive relation between values and preference towards global culture that can be interpreted as a form of embodied cultural capital, adding a stronger emphasis on values to the current discussion on the relationship between cosmopolitanism and culture.

Donor Identity, Morality, and Nonprofit Organizations: Soliciting Donations and Recruiting Volunteers for the Red Cross, 1863–1919

Recent literature has highlighted the central role that donor identity, the perception of oneself as a giving person, plays in fundraising. In this, nonprofit organizations develop strategies to encourage a generous self-perception among potential donors and volunteers to elicit donations. However, existing literature has not yet examined the cultural repertoires that organizations develop to portray convincing representations of donor identity to their donor and volunteer base. This article argues that nonprofit organizations draw on broad, culturally defined notions of the moral good to create idealized depictions of a donor identity. To demonstrate, the article looks at the early decades of the Red Cross movement. It shows that the movement developed four different logics to depict romanticized notions of donors and volunteers, each based on a different idea of the social good. The article argues that such meaning-making is a key aspect of nonprofit organizations’ work.

Vernacular Resilience: An Approach to Studying Long-Term Social Practices and Cultural Repertoires of Resilience in Côte d’Ivoire and the Democratic Republic of Congo

This working paper aims to situate our research project within the various debates around resilience. It advocates a historical, cultural and plural approach to understanding how communities develop and share resilient practices in contexts of multiple and protracted crises. A focus on ‘vernacular’ resilience, as embedded in social practices and cultural repertoires, is important since conventional approaches to resilience seem to have overlooked how locally embedded forms of resilience are socially constructed historically. Our approach results from a combination of two observations. Firstly, conventional approaches to resilience in development, humanitarian and peace studies carry the limitations of their own epistemic assumptions – notably the fact that they have generic conceptions of what constitutes resilience. Secondly, these approaches are often ahistorical and neglect the temporal and intergenerational dimensions of repertoires of resilience. In addition to observable social practices, culture and history are crucial in understanding the ways in which vernacular and networked knowledge operates.

Peasant Studies: Subsistence, Justice, and Precarity

“There are districts in which the position of the rural population is that of a man standing permanently up to the neck in water, so that even a ripple is sufficient to drown him.” With this epigraph, invoking the words of economic historian R. H. Tawney, James C. Scott launched The Moral Economy of the Peasant. His pathbreaking second book describes the social and cultural repertoires through which Southeast Asian peasantries struggled in the 1930s to dampen the ripples and torrents of political and economic change, in an effort to keep their heads above water. In the years since its publication, and despite this seemingly delimited focus, The Moral Economy of the Peasant has generated considerable ripples of its own, energizing the waters through which it has moved over the last four decades. A number of excellent reviews have delved deeply into the origins, inspiration, and impact of this work. Building on these, this short essay attempts to grapple with its intellectual energy, to understand something of how The Moral Economy of the Peasant became, and remains, a touchstone within and beyond the interdisciplinary field of Asian studies.

Cosmopolitanism, Sociability and Assemblages of Symbolic Resources among Youths Attracted by Islam

On the basis of ethnographic fieldwork carried out among youths living in Montreal (Canada) who are interested in Islam and adopt some elements of a Muslim lifestyle, I show how affinities with Islam arise from sociability practices with friends of Muslim background and relate to the cultural diversification of secular societies. By combining network analysis with narrative analysis, I examine how youths interpret and make sense of these interactions and propose a critical view of their cosmopolitan discourses. While the latter is grounded in a universalist rhetoric, I argue it also unfolds within the intimacy of sociability experiences and shared emotions. Youth’s cosmopolitanism draws on cultural repertoires that stem from public education programs and local strategies to promote peaceable cohabitation in secular contexts. Consequently, youth competencies for cosmopolitanism lead to ongoing conversations that make differences and divergences within sociability spaces new sites to negotiate intercultural encounters in highly diversified localities.

Vernacular Resilience: An Approach to Studying Long-Term Social Practices and Cultural Repertoires of Resilience in Côte d’Ivoire and the Democratic Republic of Congo

This working paper aims to situate our research project within the various debates around resilience. It advocates a historical, cultural and plural approach to understanding how communities develop and share resilient practices in contexts of multiple and protracted crises. A focus on ‘vernacular’ resilience, as embedded in social practices and cultural repertoires, is important since conventional approaches to resilience seem to have overlooked how locally embedded forms of resilience are socially constructed historically. Our approach results from a combination of two observations. Firstly, conventional approaches to resilience in development, humanitarian and peace studies carry the limitations of their own epistemic assumptions – notably the fact that they have generic conceptions of what constitutes resilience. Secondly, these approaches are often ahistorical and neglect the temporal and intergenerational dimensions of repertoires of resilience. In addition to observable social practices, culture and history are crucial in understanding the ways in which vernacular and networked knowledge operates.

Magendo: Arbitrage and Ambiguity on an East African Frontier

This article examines the ambiguities of arbitrage, focusing on illegal coffee trade across the Uganda-Kenya border. I show how residents of the borderlands harnessed ordinary tools (gunny sacks, tin cans, and gravity scales) and cultural repertoires (kinship, language, and ritual) to cultivate and capitalize on difference. They reworked territorial jurisdiction, measurement standards, and surface appearances in a form of arbitrage known as magendo. While magendo is an ordinary occurrence at the border, I focus on a particular period in which magendo reached spectacular new levels. The resulting binge economy was characterized by competitive gift-giving and interethnic conviviality, but its excessive margins eventually challenged prevailing notions of moral selfhood, gender relations, and the authority of elder men. Seeing arbitrage not merely as the reserve of high finance but also as a strategy of African frontiers provides a way to connect the anthropology of finance to enduring concerns around the postcolonial politics of borders, gerontocracy, and value. Muhtasari Nakala hii inachunguza utata wa arbitrage. Maandishi yangu yanazingatia biashara wa kahawa mpakani mwa Kenya na Uganda. Katika nakala hii, ninaonyesha jinsi wakazi wa mipakani walitumia zana za kila siku (magunia, madebe, na mizani) na pia mbinu za kitamaduni (ukoo, lugha, na mila) kuzalisha na kukuza tofauti za kisokoni na faida. Aidha wahusika hawa walipinda na kufinyanga dhana kuhusu udhibiti wa mipaka, desturi za kukadiri, na muonekano wa nje kwa kupitia kitendo cha arbitrage: almaarufu kama magendo. Ingawa uchukuzi magendo si taratibu geni kwa uchumi za mipakani, nakala hii inazingatia wakati ambapo uchuuzi wa kahawa ulifikia kilele cha kustaajabisha na kuleta uchumi wa ukwasi. Kwa upande moja msimu huo ulileta urafiki kati ya jamii tofauti na mienendo kama vile mashindano ya kutunukiana zawadi. Kwa upande mwingine, faida za kiajabu ziliibua miangalio mipya kuhusu maswala ya uadilifubinafsi, jinsia katika jamii, na mamlaka ya wazee. Kuelewa arbitrage kama zaidi ya mazoezi ya kifedha, bali pia kama mkakati wa uchumi za mapembezoni, inatupa njia ya kuunganisha anthropolojia ya fedha na masawali ya mipaka baada ya ukoloni, utawala wa wakongwe, na thamani.

The hyperopia of wealth: the cultural legitimation of economic inequalities by top earners

The article explores the attitudes and perceptions of those at the top of the income scale toward economic inequalities. Through a qualitativecase study, it presents how a group of top 0.1% of earners in Finland—one of the most equal countries in the world—perceive and legitimize economic disparities in an era of rising inequalities. By drawing together studies of economic inequality with the sociology of elites, the article analyzes the cultural repertoires through which the top earners make sense of inequality. As its key finding, it introduces the concept of hyperopia of wealth to describe the discursive blindness that the wealthy respondents have toward the structural conditions of economic disparities. The results indicate that top earners have a tendency to either ignore or approve the existing inequalities while disregarding the role of the wealthy and wealth in the dynamics. This blindness is named as hyperopia of wealth, analogous to a condition in which one cannot see things that are close clearly.